{"slug":"khazarzar-cyril-of-alexandria-in-parabolam-vineae","id":"greek:khazarzar:khazarzar-cyril-of-alexandria-in-parabolam-vineae","title":"In parabolam vineae","title_source":"In parabolam vineae","author":"Cyril of Alexandria","genre":"other","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:31:56Z","cost_usd":0.002667},"source":{"registry_id":"greek:khazarzar:khazarzar-cyril-of-alexandria-in-parabolam-vineae","work_id":"khazarzar-cyril-of-alexandria-in-parabolam-vineae","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/In%20parabolam%20vineae.pdf"},"stats":{"passages":4,"english_words":937,"coptic_letters":0,"source_letters":3626,"commentary_units":24,"commentary_kinds":7,"derived_notes":0,"ambiguities":7,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-cyril-of-alexandria-in-parabolam-vineae","abstract":"This Greek homily, attributed to Cyril of Alexandria, offers an allegorical interpretation of the parable of the vineyard from John 15:1–8. It follows the Alexandrian exegetical tradition, reading the text as a figure for deeper theological truths. The work survives in a single manuscript tradition, with the earliest witness from the 10th–11th century. Its attribution to Cyril is traditional but not securely attested before the 9th century, and it may be a later composition. The homily is not included in standard Greek liturgical lectionaries and appears only in manuscript collections of Cyril's works. The khazarzar edition lacks a critical apparatus, limiting verification of the text's reconstruction.","historical_context":"The homily is traditionally dated to the 5th century, during Cyril of Alexandria's episcopate (412–444), but the lack of secure external attestation before the 9th century raises doubts. It was likely composed in Greek within the Alexandrian Christian community, known for its allegorical exegesis. The text survives in a single manuscript tradition, with the earliest witness from the 10th–11th century, suggesting limited circulation. The khazarzar edition relies on 17th–18th century printed editions, without a critical apparatus. The homily's absence from standard lectionaries indicates it was not widely used liturgically. Its transmission is tied to manuscript collections of Cyril's works, reflecting a scholarly rather than liturgical context.","significance":"This homily exemplifies the Alexandrian allegorical method applied to a Johannine parable, linking it to broader patristic exegesis. Its uncertain attribution highlights the challenges of pseudepigraphy in early Christian literature. The work's limited manuscript tradition and lack of liturgical use underscore its niche reception, while the khazarzar edition's lack of critical apparatus cautions against overreliance on its text.","timeline":[{"date":"5th c.","event":"Traditional attribution to Cyril of Alexandria (d. 444) places composition in this period."},{"date":"9th c.","event":"Earliest secure external attestation of the attribution to Cyril."},{"date":"10th–11th c.","event":"Earliest surviving manuscript witness of the homily."},{"date":"17th–18th c.","event":"Printed editions used for the khazarzar collation."},{"date":"21st c.","event":"Khazarzar edition published without critical apparatus."}],"relations":[{"work":"John 15:1–8","relation":"Biblical text interpreted in the homily","key":"","label":null,"url":null},{"work":"Matthew 20:1–16","relation":"Parallel parable of the vineyard referenced in the homily","key":"","label":null,"url":null},{"work":"Cyril of Alexandria, Commentary on John","relation":"Related exegetical work by the same attributed author","key":"","label":null,"url":null},{"work":"Alexandrian exegetical tradition","relation":"Methodological context for allegorical interpretation","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Cyril of Alexandria is traditional but not securely attested before the 9th century; the homily may be a later composition.","The text survives in a single manuscript tradition, with the earliest witness from the 10th–11th century, limiting textual verification.","The khazarzar edition lacks a critical apparatus, so the reconstruction of the text and scribal interventions cannot be assessed.","The homily is not included in standard Greek liturgical lectionaries, indicating limited liturgical reception."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000412,"generated":"2026-11-15T06:31:56Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/In%20parabolam%20vineae.pdf"}],"checks":{"work":"khazarzar-cyril-of-alexandria-in-parabolam-vineae","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":24,"english_words":937,"source_letters":3625,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a Greek homily on the parable of the vineyard (John 15:1–8), attributed to Cyril of Alexandria. It employs allegorical interpretation typical of the Alexandrian exegetical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text survives in a single manuscript tradition, with the earliest witness dating to the 10th–11th century. The edition by khazarzar is based on a collation of printed editions from the 17th–18th centuries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The attribution to Cyril of Alexandria (d. 444) is traditional but not securely attested in external sources before the 9th century. The homily may be a later composition under his name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily is not included in the standard Greek liturgical lectionaries for the relevant Sunday. Its reception appears limited to manuscript collections of Cyril's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The khazarzar edition does not provide a critical apparatus or list of manuscript variants. The reader cannot verify the text's reconstruction or assess scribal interventions.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 4 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":4},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΟΜΙΛΙΑ ΙΖʹ. ΕΙΣ ΤΗΝ ΠΑΡΑΒΟΛΗΝ ΤΟΥ ΑΜΠΕΛΩΝΟΣ. Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ οἰκοδεσπότῃ, ὅστις ἐξῆλθεν ἅμα πρωῒ μισθώσασθαι ἐργάτας εἰς τὸν ἀμπελῶνα αὐτοῦ. Ἤκουσας, ἀγαπητὲ, τῆς εὐαγγελικῆς τοῦ Κυρίου παραβολῆς· ἄκουε καὶ τὴν ἑρμηνείαν, ἣν κατὰ δύναμιν ἐροῦμεν. Οἰκοδεσπότης τοῦ μεγάλου οἴκου, τουτέστιν ὁ δεσπότης Θεός· οἶκος γὰρ, ὁ κόσμος· Δεσπότης δὲ αὐτοῦ, ὁ κτίσας αὐτὸν Θεός· ἀμπελὼν αὐτοῦ, ἡ ἀνθρωπεία φύσις· ἐργάται τοῦ ἀμπελῶνος, ὅσοι διακονούμενοι τῇ σωτηρίᾳ τῶν ἀνθρώπων ἅγιοι· πρώτη ὥρα ὁ καιρὸς τῶν θεοσεβῶν ἐκείνων τῶν περὶ Ἄβελ καὶ Ἐνὼχ καὶ Νῶε· πρῶτοι γὰρ οὗτοι θεοσεβεῖς, πρῶτοι οὗτοι ἐργάται τοῦ ἀμπελῶνος. Νῶε γὰρ ἐφύτευσεν ἀμπελῶνα, νοητῶς νόει· πνευματικοὶ γὰρ οἱ λόγοι· ἕως τρίτης ὥρας οὗτοι εἰργάζοντο· μετὰ τρίτην ὥραν ὁ καιρὸς τῶν περὶ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ· καὶ οὗτοι γὰρ ἐργάται τῆς σωτηρίας ἡμῶν, τρεῖς τὸν ἀριθμόν· διὰ τοῦτο καὶ ἕως ἕκτης ὥρας εἰργάσαντο· ἀπὸ ἕκτης ὥρας τὸ μεσαίτατον τῆς ἡμέρας, ὅτε ὁ ἥλιος σφοδρότερον καταλάμπει τὴν οἰκουμένην, ὁ χρόνος τοῦ νόμου· ὅτι τῷ ὄντι ἐφώτισεν τὴν ἀνθρωπότητα διὰ τῶν ἐντολῶν τοῦ νόμου τὸ ἀληθινὸν φῶς ὁ Θεὸς ἡμῶν.","english":"Homily 17. On the Parable of the Vineyard. The kingdom of heaven was likened to a man, a householder, who went out early in the morning to hire laborers for his vineyard. You have heard, beloved, the evangelical parable of the Lord; hear also the interpretation, which we will give to the best of our ability. The householder of the great house, that is, the master God; for the house is the world; and its master is God, who created it; his vineyard is human nature; the laborers of the vineyard are all the saints who minister to the salvation of men; the first hour is the time of those pious ones around Abel, Enoch, and Noah; for these were the first pious ones, these were the first laborers of the vineyard. For Noah planted a vineyard; understand this spiritually; for the words are spiritual. These labored until the third hour; after the third hour is the time of those around Abraham, Isaac, and Jacob; for these also were laborers for our salvation, three in number; for this reason they labored until the sixth hour; from the sixth hour, the middle of the day, when the sun shines more intensely upon the inhabited world, is the time of the law; because truly our God illuminated humanity through the commandments of the law, the true light.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΟΜΙΛΙΑ ΙΖʹ. ΕΙΣ ΤΗΝ ΠΑΡΑΒΟΛΗΝ ΤΟΥ ΑΜΠΕΛΩΝΟΣ","severity":"info","text":"The title marks this as the 17th homily in a series, with the phrase 'On the Parable of the Vineyard' indicating the thematic focus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκοδεσπότης","severity":"info","text":"The term 'householder' is allegorized as God, the master of the world (οἶκος = κόσμος), a common patristic identification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ οἰκοδεσπότῃ","severity":"info","text":"This opening echoes the parable of the vineyard in Matthew 20:1-16, where the kingdom of heaven is compared to a householder hiring laborers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρώτη ὥρα ... τρίτης ὥρας ... ἕκτης ὥρας","severity":"info","text":"The division of history into hours (first, third, sixth) reflects a chronological scheme common in early Christian typology, linking biblical patriarchs to periods of salvation history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Νῶε γὰρ ἐφύτευσεν ἀμπελῶνα, νοητῶς νόει· πνευματικοὶ γὰρ οἱ λόγοι","severity":"info","text":"Cyril insists on a spiritual interpretation of Noah planting a vineyard, a typical Alexandrian allegorical method that reads the literal text as a figure for deeper theological truths.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἕως τρίτης ὥρας οὗτοι εἰργάζοντο· μετὰ τρίτην ὥραν ὁ καιρὸς τῶν περὶ Ἀβραὰμ","severity":"caution","text":"The transition from the first to the third hour is ambiguous: it is unclear whether the patriarchs Abel, Enoch, and Noah are said to work until the third hour or that the third hour marks a new period; the Greek syntax allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἕως τρίτης ὥρας οὗτοι εἰργάζοντο' could mean either that the first group worked until the third hour or that the third hour is the start of the next period; the translation takes it as the former, but the latter is possible.","The identity of 'τὸ μεσαίτατον τῆς ἡμέρας' as the sixth hour is clear, but the exact correlation with the time of the law is not explicitly defined in the text."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Ἡ ἐντολὴ γὰρ Κυρίου τηλαυγὴς φωτίζουσα ὀφθαλμούς. Καὶ πάλιν, ὅτι Φῶς τὰ προστάγματά σου. Ἀπὸ ἕκτης ὥρας, τὸ ἥμισυ τῆς ἡμέρας· ὅτε γὰρ ἐμέσασαν οἱ χρόνοι οἱ ἀπ' ἀρχῆς κτίσεως, καὶ ἕως συντελείας, τότε μεσημβρινὸν ἀπεστάλη Μωϋσῆς καὶ Ἀαρών. Καὶ γὰρ ἡ κατὰ νόμον λατρεία, ἕως ὀγδόης· ἐννάτη δὲ ὥρα, καιρὸς τῶν πνευματοφόρων προφητῶν· καὶ γὰρ αὐτοὶ ὡς καλοὶ ἐργάται ἀπεστάλησαν παρὰ τοῦ οἰκοδεσπότου ἐργάσασθαι τὸν ἀμπελῶνα τῆς ψυχῆς ἡμῶν ἕως δεκάτης. Ἑνδεκάτη ὥρα, ἐπιδημία τοῦ Μονογενοῦς· ἐπ' ἐσχάτων γὰρ τῶν χρόνων ἐπὶ συντελείᾳ τῶν αἰώνων ἐπεδήμησεν ἡμῖν ὁ τοῦ Θεοῦ Υἱὸς, Θεοῦ Λόγος· ὥσπερ γὰρ ἀπὸ ἑνδεκάτης εἰς δωδεκάτην ἄλλη μία ὥρα ἐστὶν ἡ ἐσχάτη, οὕτως ἀπὸ τῆς ἐπιδημίας Χριστοῦ ἕως τῆς συντελείας, ἄλλη μία ὥρα ἐστίν. Ἄκουσον τοῦ Ἰωάννου λέγοντος· Τεκνία, ἐσχάτη ὥρα ἐστίν. Ὁρᾷς ὅτι τῇ ἑνδεκάτῃ ἐξελθὼν ὁ τοῦ ἀμπελῶνος δεσπότης, εὑρὼν ἀργοὺς ἐμισθώσατο. Τίνες οὗτοι οἱ ἀργοί; Ἡμεῖς οἱ ἀπὸ τῶν ἐθνῶν· ἀργοὶ γὰρ ἦμεν ἀπὸ θεογνωσίας, ἀργοὶ ἀπὸ ἔργων ἀγαθῶν. Καὶ λέγει αὐτοῖς· Τί ἑστήκατε ὧδε ὅλην τὴν ἡμέραν ἀργοί· Ὅλην τὴν ἡμέραν ἀπ' ἀρχῆς κτίσεως κόσμου, ἕως τῆς ἐπιδημίας αὐτοῦ χρόνον ἐσήμανεν· ἕως γὰρ τότε ἀργὰ ἦν τὰ ἔθνη, Θεὸν μὴ εἰδότα· Οὐδεὶς γὰρ, φασὶν, ἡμᾶς ἐμισθώσατο. Εὐγνώμονα τὰ ἔθνη· τῷ γὰρ οὐδεὶς αὐτὰ ἐμισθώσατο, οὐ νόμοι, οὐ προφῆται· τῷ Ἰσραὴλ ἐκεῖνοι ἀπεστάλησαν, οὐ τοῖς ἔθνεσιν· διὸ καλῶς λέγουσιν, ὅτι Οὐδεὶς ἡμᾶς ἐμισθώσατο. Ἀλλὰ ἀγαθὸς ὁ οἰκοδεσπότης, Ὑπάγετε γὰρ καὶ ὑμεῖς, φησὶν, ἐργάσασθαι ἐν τῷ ἀμπελῶνι, καὶ ὃ ἐὰν ᾗ δίκαιον, δώσω ὑμῖν.","english":"For the Lord’s commandment is clear, illuminating the eyes. And again: Your ordinances are light. From the sixth hour, the midpoint of the day; for when the times from the beginning of creation and until the consummation had reached their middle, then Moses and Aaron were sent at midday. And indeed, the worship according to the law lasted until the eighth; the ninth hour is the time of the spirit-bearing prophets; for they too, as good laborers, were sent by the householder to work the vineyard of our soul until the tenth. The eleventh hour is the advent of the Only-begotten; for at the end of the times, at the consummation of the ages, the Son of God, God the Word, came among us; for just as from the eleventh to the twelfth there is one other final hour, so from the advent of Christ until the consummation there is one other hour. Hear John saying: Little children, it is the final hour. You see that at the eleventh hour the master of the vineyard went out, found idle men, and hired them. Who are these idle men? We who are from the nations; for we were idle from knowledge of God, idle from good works. And he says to them: Why have you stood here idle the whole day? He signified the time from the beginning of the creation of the world until his advent; for until then the nations were idle, not knowing God. For they say: No one hired us. The nations are well-disposed; for no one hired them—neither laws nor prophets; those were sent to Israel, not to the nations. Therefore they rightly say: No one hired us. But the householder is good: Go also you, he says, to work in the vineyard, and whatever is just, I will give you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ ἐντολὴ γὰρ Κυρίου τηλαυγὴς φωτίζουσα ὀφθαλμούς","severity":"info","text":"Cyril echoes Psalm 119:105 (LXX: 'ἡ ἐντολή σου τηλαυγὴς φωτίζουσα ὀφθαλμούς'), adapting it to 'Κυρίου'.","cites":[],"named_sources":["Psalm 119:105 LXX"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φῶς τὰ προστάγματά σου","severity":"info","text":"This phrase is a direct quotation from Psalm 119:130 LXX: 'Φῶς τῶν προσταγμάτων σου'.","cites":[],"named_sources":["Psalm 119:130 LXX"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τεκνία, ἐσχάτη ὥρα ἐστίν","severity":"info","text":"Cyril attributes this to John, likely 1 John 2:1 or a Johannine tradition; the exact phrase is not canonical but reflects early Christian apocalyptic language.","cites":[],"named_sources":["1 John 2:1 (paraphrase)"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπὸ ἕκτης ὥρας ... ἕως ὀγδόης ... ἐννάτη ... δεκάτης ... ἑνδεκάτη ... δωδεκάτην","severity":"info","text":"Cyril maps salvation history onto a twelve-hour day: sixth hour (Moses/Aaron), eighth (law), ninth (prophets), eleventh (Christ's advent), twelfth (eschaton). This is a typological chronology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀργοὶ ... ἀπὸ τῶν ἐθνῶν","severity":"info","text":"Cyril identifies the 'idle' laborers as the Gentiles, who lacked knowledge of God until Christ. This reflects a common patristic supersessionist view of Israel's law and prophets as not for the nations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ πάλιν ... Καὶ γὰρ ... Ὁρᾷς ... Καὶ λέγει","severity":"info","text":"The passage follows a homiletic pattern: scriptural citation, allegorical explanation, rhetorical question, and direct speech from the parable. This is typical of Cyril's exegetical style.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ ἕκτης ὥρας' is ambiguous: it could mean 'from the sixth hour onward' or 'starting at the sixth hour'; Cyril uses it to mark the midpoint of salvation history.","The source of 'Τεκνία, ἐσχάτη ὥρα ἐστίν' is unclear; it may be a lost apocryphon or a loose citation of 1 John."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Οἱ ἀργοὶ, τότε ἐργάται γεγόνασιν· ἐργάζεται γὰρ νῦν ἥ ποτε ἀργὴ αὔτη Ἐκκλησία· ἐργάζεται ὁ χορὸς τῶν ἀποστόλων, τῶν μαρτύρων, τῶν ἀσκητῶν, τῶν μοναζόντων, τῶν ἁγίων παρθένων, τῶν ἐγκρατῶν, τῶν ἐν γάμῳ σεμνῷ· ἔλαβεν γὰρ αὔτη ἡ Ἐκκλησία τὸ ἒν δηνάριον ἀξίως. Δύναται γάρ τις ὀξέως ἐργαζόμενος, ἐν μιᾷ ὥρᾳ ἐνέγκαι ἔργον ὡς ἀπὸ πρωΐθεν ἐργαζόμενος· ὁ λῃστὴς εἰς μίαν ὥραν ἤκουσεν τὸ, Σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ.\n\nἈλλ' ἄκουσον τί φασιν ἐκεῖνοι· Ἡμεῖς οἱ βαστάσαντες τὸ βάρος καὶ τὸν καύσωνα τῆς ἡμέρας· Ἀληθεύουσιν· οὐ γὰρ ἐν νόμῳ ἐβάστασαν τὸ βάρος τοῦ ζυγοῦ τοῦ νόμου, ἀλλ' ἐγένοντο καὶ οὗτοι ἴσοι τούτων διὰ τὸ ἔργον· Ἑταῖρε, γὰρ, φησὶν, οὐκ ἀδικῶ σε. Οὐκ ἀδικεῖ ὁ τῆς δικαιοσύνης κριτής· τὸ δὲ θέλω τούτῳ χαρίσασθαι ὡς\n\nκαὶ σοὶ, μὴ νομίσῃς προσωποληψίαν εἶναι, μηδὲ κατὰ χάριν δίδοσθαι τὸν μισθὸν, ἀλλ' οὕτω νόει· ἐπειδὴ οἵως ἂν ποιήσωμεν, οἵως ἂν ἐργασώμεθα, ἄξιον οὐδὲν ποιοῦμεν· πᾶσα γὰρ δικαιοσύνη ἀνθρώπου ὡς ῥακὸς ἀποκαθημένης· χάριν τὸ ὅλον ὠνόμασεν, ὡς λέγει Παῦλος, Δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι, καὶ οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται· Θεοῦ τὸ δῶρον, οὐχ ὅτι οὐκ ἐργαζόμεθα, ἀλλ' ὅτι κατ' ἀξίαν οὐδὲν ποιοῦμεν· Ὅτ' ἂν γὰρ, φησὶ, ποιήσητε ταῦτα πάντα, εἴπατε ὅτι δοῦλοι ἀχρεῖοί ἐσμεν· ὃ ὠφείλαμεν ποιῆσαι, πεποιήκαμεν. Ἀμέλει γοῦν ἄρτον τῷ πένητι παρέχεις, καὶ βασιλείαν οὐρανῶν κληρονομεῖς, ὁρᾷς τὸ, θέλω χαρίσασθαι. Τὸ δὲ, Ἢ ὀφθαλμός σου πονηρός ἐστιν, ὅτι ἐγὼ ἀγαθός εἰμι; Μὴ εἶπεν, ὅτι πονηροὶ οἱ ἅγιοι, ἀλλὰ μή τι πονηροί ἐστε, ὅτι ἐγὼ ἀγαθός εἰμι;","english":"The idle have then become workers; for now this formerly idle Church works. The chorus of apostles, martyrs, ascetics, monks, holy virgins, the continent, and those in chaste marriage works; for this Church has worthily received the one denarius. For one who works quickly can in a single hour produce a work as if he had been working from morning. The thief heard in one hour: \"Today you will be with me in paradise.\"\n\nBut hear what those men say: \"We who bore the burden and the heat of the day.\" They speak truly; for they did not bear the burden of the yoke of the law under the law, but they also became equal to these because of the work. \"Companion,\" he says, \"I do not wrong you.\" The judge of righteousness does not wrong. But that I wish to grant to this man as also to you, do not think it is favoritism, nor that the reward is given as a favor, but understand it thus: since whatever we do, however we work, we do nothing worthy; for all human righteousness is like a worn-out rag. He called the whole \"grace,\" as Paul says: \"We are justified freely by his grace, and not from works,\" so that no one may boast. The gift is from God, not because we do not work, but because we do nothing worthy. \"For whenever,\" he says, \"you do all these things, say that we are useless servants; we have done what we ought to do.\" Indeed, you give bread to the poor and inherit the kingdom of heaven; you see the \"I wish to grant.\" And the phrase: \"Is your eye evil because I am good?\" He did not say that the saints are evil, but: \"Are you perhaps evil because I am good?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ","severity":"info","text":"The phrase echoes the promise to the good thief in Luke 23:43, though the wording differs slightly from the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι","severity":"info","text":"Cyril alludes to Paul's teaching on justification by grace, likely referencing Romans 3:24 or a similar passage, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δηνάριον","severity":"info","text":"The 'one denarius' symbolizes the single reward of salvation given to the Church, echoing the parable's wage and Cyril's allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀργοὶ ... ἐργάται","severity":"info","text":"The contrast between 'idle' and 'workers' reflects Cyril's allegory of the Church's transformation from inactivity to fruitful labor under grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλ' ἄκουσον τί φασιν ἐκεῖνοι","severity":"info","text":"This phrase introduces a dialogical objection from those who bore the law's burden, a common rhetorical device in Cyril's homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὡς ῥακὸς ἀποκαθημένης","severity":"caution","text":"The phrase 'like a worn-out rag' is textually uncertain; the Greek may be corrupt or a scribal error, though the sense of human righteousness as worthless is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those men' who claim to have borne the burden is ambiguous; they may represent Jewish Christians or those under the Old Law.","The phrase 'the judge of righteousness' could refer to God or to Christ as eschatological judge; the text does not specify."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Ἀληθῶς γὰρ ἀγαθὸς ἐξ ἀγαθοῦ· οὐ κατὰ τὸ ἔργον καὶ ὁ μισθός· ὀλίγον γὰρ τὸ ἔργον, πολὺς δὲ ὁ μισθός. Ποτήριον ὕδατος ἐπότισας διψῶντα, καὶ ἀπολαμβάνεις ἃ ὀφθαλμὸς οὐκ εἶδεν, οὐδὲ οὖς οὐκ ἤκουσεν· ὁρᾷς ὅτι ἀγαθός ἐστιν· τὸ δὲ ἀρξάμενος ἀπὸ τῶν ἐσχάτων ἕως τῶν πρώτων, ἐπειδὴ ἔσονται οἱ πρῶτοι ἔσχατοι· καὶ Καλέσω τὸν λαόν μου, λαόν μου. Καὶ πάλιν, Ὅταν τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, τότε καὶ πᾶς Ἰσραὴλ σωθήσεται, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾦ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Truly, then, good from good; not according to the work is the reward, for the work is small, but the reward is great. You gave a cup of water to one who was thirsty, and you receive what no eye has seen, nor ear has heard. You see that he is good. And beginning from the last to the first, since the first will be last. And I will call my people, my people. And again, When the fullness of the nations enters, then all Israel will be saved, in Christ Jesus our Lord, to whom are glory and power for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀληθῶς γὰρ ἀγαθὸς ἐξ ἀγαθοῦ","severity":"info","text":"The phrase 'good from good' likely echoes a proverbial or scriptural pattern (cf. Matt 12:35), emphasizing that the rewarder's goodness guarantees the reward's goodness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ποτήριον ὕδατος ἐπότισας διψῶντα","severity":"info","text":"The image of giving a cup of water to the thirsty recalls Matt 25:35 (the parable of the last judgment) and possibly Mark 9:41, where a drink of water is a small act with great reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπολαμβάνεις ἃ ὀφθαλμὸς οὐκ εἶδεν, οὐδὲ οὖς οὐκ ἤκουσεν","severity":"info","text":"This phrase echoes 1 Cor 2:9 and the language of hidden, eschatological reward; it also resonates with the 'new heaven and new earth' of Rev 21:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔσονται οἱ πρῶτοι ἔσχατοι","severity":"info","text":"The inversion 'first will be last' is a direct allusion to Matt 20:16 (the parable of the vineyard) and Matt 19:30, a key eschatological reversal in Cyril's interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καλέσω τὸν λαόν μου, λαόν μου","severity":"info","text":"This phrase appears to be a citation or adaptation of a prophetic call (cf. Hos 2:1 LXX) or a liturgical formula, though the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅταν τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, τότε καὶ πᾶς Ἰσραὴλ σωθήσεται","severity":"info","text":"This eschatological statement likely draws on Rom 11:25-26 (the salvation of all Israel) and the 'fullness of the nations' entering the Church, a theme in Cyril's anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Καλέσω τὸν λαόν μου, λαόν μου' is not a direct biblical quotation; it may be a paraphrase or a liturgical echo. The reading 'ἀγαθὸς ἐξ ἀγαθοῦ' could be a corruption or a variant of a known proverb."],"confidence":"high","notes":[]}]}